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Abhayagiri stupa belongs to the aramic complex of Abhayagiri Viharaya which was constructed in the reign of King Vattagamini Abaya (commonly known as King Valagamba) in the 1st Century BC.
Abayagiri Stupa, Abayagiri, Abhayagiri, stupa
Stupa under restoration
Today, the main attraction of this site is massive Abayagiri Stupa which stands at 235 feet (72 metres) to the tip of the damaged spire. It is the second largest stupa in the island today. According to the 5th century traveler Chinese monk Fa-Hsien's descriptions, this stupa has been 400 feet (122 metres) in height and has been decorated with gold and silver and studded with all kinds of jewels. There also has been a 20 foot (6.1 metres) high Buddha statue made out of green jade.
A "Bath Oruwa" ( Rice Vessel) in the mastic complex
Source : www.greatmirror.com
This monument is carries a special importance in ancient Sri Lankan Stupas as the top portions of the original stupa (known the “hatharas kotuwa”) still survives after thousand years of negligence, giving a glimpse to what it would have looked like thousand years ago.
Today there is a massive effort by the archeological department to restore this stupa to its original glory without destroying the archeological value. The work has been painstakingly slow due to the lack of funds. As you can see in the pictures, the stupa is still covered by grass and trees grown on it which more like a mound of earth.
Abayagiri Stupa, Abayagiri, Abhayagiri, stupa
Stupa under restoration
The story of the birth of this aramic complex is very interesting. According to the hronicles, soon after the king Vattagamini Abaya ascended to the throne in 109 BC, a Tamil invasion took place. The new king unable to withstand the attack, was retreating from the capital. At this time a Jain monk was residing in the area which Abhayagiri stands today. When the king was passing this area the Jain monk named “Geri” shouted insultingly “Lo the great black Sinhala king is in flight”. The king ignored this comment but when he came back to Anuradhapura after 14 years after defeating the invaders, he has not forgotten this incident. The king razed this hermitage to the ground and built a massive stupa and 12 buildings and offered it to Mahathissa Thero. The stupa was named by coining the two rivals names “Abaya” (The kings name) and “Geri” (The Jain monk) – The “Abayagiri”
Later, this vihara became a rival to Mahavihara. Mahaviharians were followers of pure “Theravada Buddhism” and the priests at the Abayagiri were open to more ideas and followed principles of both Theravada and Mahayana teachings.
Agbopura monastic site
Monastic site: The village of Akbopura of the past, and Giritale, today, rests south of Polonnaruwa and the people here, are dependent on rice farming, as it was in times of yore. Here, live 160 Buddhist families, making this village an all-Buddhist setting.
It was a Full Moon Poya Day and the zealous Buddhist Monk, In-Charge of the village temple Ven. Diyasenpura Sumanajothi Thera looked like a grandmaster attending to the spiritual needs of the Dayakas. The respect they have for Ven. Sumanajothi Thera, now for four years, the Chief Incumbent, is noteworthy.
Ven. Diyasenpura Sumanajothi Thera, the Head of the Sellatharanaya Raja Maha Vihara, here, seems a worthy monk in the light of Buddhist teachings. He says that the Buddhist Temple under his care which sits on the ancient Agbopura monastic site is faced with a major cultural catastrophe.
A document of archaeological interest drawn by J.A.W. Jayasinghe and checked by the Director of archaeology, dated, 10 December 2004, reveals the presence of two Stupas (much buried) at the Agbopura monastic site, one Tempita building, 18 unidentified buildings, a moonstone, highland of suffix, ruins of entrance, five stone pillars, a bathing pond, and terraced walls running round an expanse of acres, which made up this monastic site. "Only the pond was excavated," they said.
And in the same breath, people alleged, that all that the Department of Archaeology was interested in, was the location of treasure, here. Legend has it that this location also, Girithara Nuwara in the past, had its agricultural infrastructure built by King Akhbo II. Perhaps, around 600 - 650 AD and somehow, went into ruin.
Such sites bear rock inscriptions of its date and the builder, but such an inscription was displaced during the flattening of the land 50 years ago, people here, said.
And, Ven. Sumanajothi Thera thinks the historic inscription is possibly buried near the present temple.
In ancient times and even today, the Stupa, symbolises the presence of the Buddha. When near the ruins of a Stupa, a tank for storing water to irrigate rice fields, and the remains of a village are found, it is evident at that place, existed a Buddhist civilisation of the past.
Others, preceding Parakramabahu the Great, followed the norm, but Parakramabahu is known to have said that the Buddhist Temple be built on the highest spot in the village. In this way, rain water which seeped down from the highest point remained pure, when used by man, below. Ven. Sumanajothi Thera said that for the pond below to fill, there had to be high land. And, the old Dayakayas alleged that "bulldozers" had removed the high land.
Restoration of this ancient Buddhist monastery, remains the Ven. Thera's plea. The entrance to this site is over a paddy field, and there is no electricity, here. In the unlevelled land, are two or possibly three Stupas. Treasure hunters have dug out the treasure from one Chetiya, leaving a huge hole at its apex.
Unfortunately, the hole left behind, continues to be filled with branches of trees, which wither away, or with the trees, cut down, to show the presence of a Stupa, by people who come here. Another, deep buried Stupa has towering trees growing on and around it, and little of a dome shape is noticeable.
The Sinhalese kings enshrined treasure in the Stupas for use, in the event of an irrigation tank or what other, in its vicinity, falling under a natural calamity, and necessitating funds for repair.
People here said that there was a treasure hunt in the 1920s and a curse had befallen the treasure seekers, who were from Giritale, and they had to leave the village. A legend says that there was another treasure pilferage, here, "before the Europeans arrived," and a curse had befallen those offenders, too.
Some rock pillars, which would have housed a monastery, are just a few feet above ground level, meaning that the past lay deep down under.
Monastic site: The village of Akbopura of the past, and Giritale, today, rests south of Polonnaruwa and the people here, are dependent on rice farming, as it was in times of yore. Here, live 160 Buddhist families, making this village an all-Buddhist setting.
It was a Full Moon Poya Day and the zealous Buddhist Monk, In-Charge of the village temple Ven. Diyasenpura Sumanajothi Thera looked like a grandmaster attending to the spiritual needs of the Dayakas. The respect they have for Ven. Sumanajothi Thera, now for four years, the Chief Incumbent, is noteworthy.
Ven. Diyasenpura Sumanajothi Thera, the Head of the Sellatharanaya Raja Maha Vihara, here, seems a worthy monk in the light of Buddhist teachings. He says that the Buddhist Temple under his care which sits on the ancient Agbopura monastic site is faced with a major cultural catastrophe.
A document of archaeological interest drawn by J.A.W. Jayasinghe and checked by the Director of archaeology, dated, 10 December 2004, reveals the presence of two Stupas (much buried) at the Agbopura monastic site, one Tempita building, 18 unidentified buildings, a moonstone, highland of suffix, ruins of entrance, five stone pillars, a bathing pond, and terraced walls running round an expanse of acres, which made up this monastic site. "Only the pond was excavated," they said.
And in the same breath, people alleged, that all that the Department of Archaeology was interested in, was the location of treasure, here. Legend has it that this location also, Girithara Nuwara in the past, had its agricultural infrastructure built by King Akhbo II. Perhaps, around 600 - 650 AD and somehow, went into ruin.
Such sites bear rock inscriptions of its date and the builder, but such an inscription was displaced during the flattening of the land 50 years ago, people here, said.
And, Ven. Sumanajothi Thera thinks the historic inscription is possibly buried near the present temple.
In ancient times and even today, the Stupa, symbolises the presence of the Buddha. When near the ruins of a Stupa, a tank for storing water to irrigate rice fields, and the remains of a village are found, it is evident at that place, existed a Buddhist civilisation of the past.
Others, preceding Parakramabahu the Great, followed the norm, but Parakramabahu is known to have said that the Buddhist Temple be built on the highest spot in the village. In this way, rain water which seeped down from the highest point remained pure, when used by man, below. Ven. Sumanajothi Thera said that for the pond below to fill, there had to be high land. And, the old Dayakayas alleged that "bulldozers" had removed the high land.
Restoration of this ancient Buddhist monastery, remains the Ven. Thera's plea. The entrance to this site is over a paddy field, and there is no electricity, here. In the unlevelled land, are two or possibly three Stupas. Treasure hunters have dug out the treasure from one Chetiya, leaving a huge hole at its apex.
Unfortunately, the hole left behind, continues to be filled with branches of trees, which wither away, or with the trees, cut down, to show the presence of a Stupa, by people who come here. Another, deep buried Stupa has towering trees growing on and around it, and little of a dome shape is noticeable.
The Sinhalese kings enshrined treasure in the Stupas for use, in the event of an irrigation tank or what other, in its vicinity, falling under a natural calamity, and necessitating funds for repair.
People here said that there was a treasure hunt in the 1920s and a curse had befallen the treasure seekers, who were from Giritale, and they had to leave the village. A legend says that there was another treasure pilferage, here, "before the Europeans arrived," and a curse had befallen those offenders, too.
Some rock pillars, which would have housed a monastery, are just a few feet above ground level, meaning that the past lay deep down under.
This is a large Aramaic complex covering about 8 hectares built by King Parakramabahu (1153-1186)within the city of Pollonnaruwa. This complex includes Lankathilaka Image House, Kiri Vehera, Subadra Stupa, an 'Upostagara', 'Baddha Seema Prasada' and many other buildings.
Aliwatte Caves
In and around the Kingdom of Sithawake-Rajasinghe are places of historical value closely connected, with the royalty from the early 5th century or beyond, when King Walagamba, with his enemies at his heels, was believed to have taken refuge, in places of safety after leaving his hiding place in the Pothgul-Kanda, Ratnapura.
According to the oral-tradition, one such place, was 'Aliwatte' in Yatiyantota with a spacious cave in a massive rock, covering several perches of land, where King Walagamba had found secret accommodation once, during his exile.
The rock was also believed to be sanctified by the royalty, over centuries as a place where the kings, before they went to war, had secretly deposited their 'royal insignia', the crown and the sceptre till their return and placed 'guards' trusted servants with strict-instructions to protect them 'in life and death'.
The tradition has it, that the practice was followed by a 'Bahirawa - induction', in which the guard entrusted with the protection of the 'royal-insignia' was overtaken by sudden death, inflicted by the kings, by sitting the throat of the victim (guard), and bathing the spot with the blood, taking the victim by surprise. The perished-guard, turned a 'Bahirawaya' over the royal-treasure, passed it down the ages.
The rock at 'Aliwatte' had the imprint of an 'elephant-foot', carved upon it, which might well be an indication of an ancient 'treasure trove' belonging to the royalty lying within close proximity to the royal parks in Sithawaka.
The 'guards' who were virtually murdered in cold-blood to fulfil a tradition, in the name of royalty at the foot of the treasure-deposit had become 'Bahirwayas', reappearing in the shape of enormous and vicious snakes, 'mostly Cobras', dreadful demons and vampires out for the blood of those who disturbed the 'sleeping-treasure'.
The 'cult' of the 'Bahirawa' inspiring terror, death and destruction had prevented the looting of the ancient 'treasure troves', in ages past.
Thus the peculiar situation of the enormous cave coupled with the huge-rock to match, the mark of the elephant foot imprinted upon it and panoramic view it commanded from the hill-top, all supported the claim that 'Aliwatte' might have been a place which the kings, down the ages, had requented due to the apparent and real strategic position it held during a period in pre-history when there were power-struggles among the provincial chiefs and kings at each others throat to gain or regain, the 'crowns and thrones', as in the case of Walagamba.
The rock-cave still remains untouched, filled with earth with no attempt made by any party or the Dept. of Archaeology, State or private in the name of ancient civilization, a good part of which was probably still lying buried, perhaps, hiding valuable evidence of a civilization, which the recent excavations, elsewhere had scientifically proved to be hundreds of thousands of years old.
'Aliwatte' seems to possess all the attributes of a place of historical importance which might well be harbouring strategic - information pertaining to the cultural pattern from the 5th century to the time of the Sithawaka kingdom, the most recent link with the present age.
In and around the Kingdom of Sithawake-Rajasinghe are places of historical value closely connected, with the royalty from the early 5th century or beyond, when King Walagamba, with his enemies at his heels, was believed to have taken refuge, in places of safety after leaving his hiding place in the Pothgul-Kanda, Ratnapura.
According to the oral-tradition, one such place, was 'Aliwatte' in Yatiyantota with a spacious cave in a massive rock, covering several perches of land, where King Walagamba had found secret accommodation once, during his exile.
The rock was also believed to be sanctified by the royalty, over centuries as a place where the kings, before they went to war, had secretly deposited their 'royal insignia', the crown and the sceptre till their return and placed 'guards' trusted servants with strict-instructions to protect them 'in life and death'.
The tradition has it, that the practice was followed by a 'Bahirawa - induction', in which the guard entrusted with the protection of the 'royal-insignia' was overtaken by sudden death, inflicted by the kings, by sitting the throat of the victim (guard), and bathing the spot with the blood, taking the victim by surprise. The perished-guard, turned a 'Bahirawaya' over the royal-treasure, passed it down the ages.
The rock at 'Aliwatte' had the imprint of an 'elephant-foot', carved upon it, which might well be an indication of an ancient 'treasure trove' belonging to the royalty lying within close proximity to the royal parks in Sithawaka.
The 'guards' who were virtually murdered in cold-blood to fulfil a tradition, in the name of royalty at the foot of the treasure-deposit had become 'Bahirwayas', reappearing in the shape of enormous and vicious snakes, 'mostly Cobras', dreadful demons and vampires out for the blood of those who disturbed the 'sleeping-treasure'.
The 'cult' of the 'Bahirawa' inspiring terror, death and destruction had prevented the looting of the ancient 'treasure troves', in ages past.
Thus the peculiar situation of the enormous cave coupled with the huge-rock to match, the mark of the elephant foot imprinted upon it and panoramic view it commanded from the hill-top, all supported the claim that 'Aliwatte' might have been a place which the kings, down the ages, had requented due to the apparent and real strategic position it held during a period in pre-history when there were power-struggles among the provincial chiefs and kings at each others throat to gain or regain, the 'crowns and thrones', as in the case of Walagamba.
The rock-cave still remains untouched, filled with earth with no attempt made by any party or the Dept. of Archaeology, State or private in the name of ancient civilization, a good part of which was probably still lying buried, perhaps, hiding valuable evidence of a civilization, which the recent excavations, elsewhere had scientifically proved to be hundreds of thousands of years old.
'Aliwatte' seems to possess all the attributes of a place of historical importance which might well be harbouring strategic - information pertaining to the cultural pattern from the 5th century to the time of the Sithawaka kingdom, the most recent link with the present age.
Aluvihare Rock Temple
The Aloka Vihara became Aluvihara. Folklore has many meanings to the name Aluvihara. One is that the Pali word Aloka was Alu (light) in ancient Sinhala and as it was the abode of Theras, it was a Viharaya. Hence the two words have been coined to make it Aluvihara.
Another view is that although there is a huge rock, east of the main rock cave, it has not cut off the light . Therefore it was known as the Aloka lena (cave with light).
Surrounded by hills, the famous Aluvihara cave temple 30 km south of Kandy on the Matale-Dambulla road is of great historic importance. The history of Aluvihara is traced back to the 3rd Century B.C in the reign of King Devanampiyatissa. It is believed that the King built the dagoba and planted the Bo sapling.
Ven. Dr. Inamaluwe Nandarathana Thera, the trustee of the Viharaya said that this October 8, 2007 Department of Agriculture, Peradeniya had inspected the tree and shifted a root to grow in another direction, avoiding a section of a rock. The Ven. Thera says that it started to grow thereafter and is fairly tall now.
There is a belief that the rock caves are the result of a massive landslide in the hill country. At present there are 13 rock caves. The Ven. Dr. Inamaluwe Nandarathana Thera had cleared three caves that were overgrown with shrubs and buried under soil just three years ago. He remembered seeing these buried rocks as a young child when he came to the temple premises. He used his own funds and cleared the caves.
One cave he explains as being the kitchen. There is a broken section of what he explained as a wall and the roof is black which he attributes to the soot. Now on Poya days people come to observe 'Sil' and meditate in these caves. He believes that there are still other hidden caves and hopes some day to locate and clear these as well.
To enter the Aluvihara one has to climb a number of steps. In the Viharaya is a rock cave with paintings and statues in it. The Ven. Dr. Inamaluwe Nandarathana Thera explained that the paintings are of 'Anothattha Vila' "Dahamsonda Jatakaya, Huridattha Jatakaya, "Maithri Bodhisattva' and a few others. In another section. the 'Vessantara Jatakaya' has been painted. At the entrance there is a "Makara Thorana', figures of 'Doratupala' , paintings of lions and flags with the sun and moon.
On inspecting a rock, there was a 'Bo' tree carved on it. Climbing another rock, carved there was a foot print (Sri Pathula) and shapes of two oil lamps. Just below this rock was a gap which was explained as a tunnel through which King Walagamba had escaped and gone into hiding.
In the 'Sangayana Lena (rock cave) there is a painting of the Maha Rahathan Theras writing the Tripitaka on talipot leaves.
The significance of Aluvihara is the writing of the Tripitaka in Pali (Buddhist scriptures - Vinaya Pitaka, Abhidhamma Pitaka and Sutra Pitaka). After the Buddha's 'Parinirvana' (passing away), the Buddha Dhamma (Buddha's preaching) was passed on from generation to generation, verbally (mukha paramparawa) by his pupils.
In the 1st Century B.C., during King Walagamba's time there had been a famine for 12 years which was known as 'Baminithiyasaya'. There was also a South Indian invasion at the same time. In addition, the Anuradhapura Mahavihara Bhikkhus were divided. The bhikkhus realised that these problems would be a danger to the Buddha Dhamma. Due to the famine, they had to eat yams, roots and leaves and underwent a difficult time. Under these conditions, memorising and repeating the Dhamma was difficult. Some went to India, others left Anuradhapura and about 60 Bhikkhus went to Malaya Rata which is said to be the hill country. They lived on the banks of the Mahaweli river under harsh conditions. They saw dead animals. The Theras were weak and realised that the Buddha Dhamma was in danger of being lost.
This cleared out cave was identified as the ‘kitchen’ mainly because of the soot found at the site
After surviving the twelve years and the return of King Walagamba from hiding after fourteen years, the bhikkhus who went to India and the hill country returned to Kallagama Janapadaya. At the Mandalaramaya they discussed and decided that they should write the 'Tripitaka' to preserve the Dhamma for future generations. However, they realised that Anuradhapura was not suitable for this purpose and decided on 'Aloka lena' in Mathula Janapadaya (Aluvihara in Matale).
They selected 500 Maha Theras for this purpose with Maha Thera Kunthagattha Tissa who was in Thuparama to guide them. They came to Aluvihara and with the patronage of Mathula Janapadaadipathi (a chief) wrote the Tripitaka in Pali.
Ven. Dr. Inamaluwe Nandarathana Thera stated that it is believed that one set of the Tripitaka is placed in a rock at Aluvihara, one in the Abhayagiri dagaba and the other was in the Library at Aluvihara. More than three years had been taken to complete the writing which was completed on a Vesak Poya day.
King Walagamba had commanded all viharayas in the island to organise a 'pahan pooja' (lighting of oil lamps) to mark the event. This became an annual event where a 'perahera'(procession) started from Rajamaha Kohon Viharaya to end at Aluviharaya. However, with time, this custom ceased.
In 1971, the Government Agent in Matale had discussions with the Ministry of Cultural Affairs and a Committee was formed to look into the historic and cultural aspects of Aluvihara. Thereafter it was declared an archaelogical heritage and protected area. This Committee approved the construction of two halls at the 'Pahatha Maluwa' for the use of worshippers.
In 1973, the 'Sangayana Perahera' recommenced to commemorate the writing of the Tripitaka and annually on the full moon Poya day of June, the perahera is conducted in Aluvihara, Matale.
It is on record that the scholar monk Buddhaghosa visited Aluvihara in the 5th century A.C. He read and checked on the commentaries of the Buddhist texts.
During the time of the Dutch, some Buddhist writings had been destroyed. Later in 1848 the British Army had invaded Aluvihara and burned and destroyed some manuscripts in the Library. However, the British Government had later restored the temple.
The present Viharadhipathy (Chief Incumbent) of the Aluvihara Rajamaha Viharaya is the Most Ven. Ethipola Medhankara Nayaka Thera. He invited an Ayurveda doctor and four others who knew how to write on talipot leaves and re-wrote the Tripitaka.
This took 10 years from 1981 to 1991. At present these talipot leaf manuscipts are placed in the library.
It is stated that King Maha Parakramabau of Polonnaruwa, King Nissanka Malla and King Sri Wijaya Rajasinha had preserved and renovated this most important religious and cultural Aluvihara Raja Maha Viharaya.
In more recent times there have been additions to enhance the beauty of the Aluviharaya. At the entrance a 'Makara Thorana’ and 'Athpavura' (a wall with elephants)has been constructed in 1986. The 'Sanghavasa' was renovated in 1997 with funds donated by a Korean Nayaka Thera.
The Aloka Vihara became Aluvihara. Folklore has many meanings to the name Aluvihara. One is that the Pali word Aloka was Alu (light) in ancient Sinhala and as it was the abode of Theras, it was a Viharaya. Hence the two words have been coined to make it Aluvihara.
Another view is that although there is a huge rock, east of the main rock cave, it has not cut off the light . Therefore it was known as the Aloka lena (cave with light).
Surrounded by hills, the famous Aluvihara cave temple 30 km south of Kandy on the Matale-Dambulla road is of great historic importance. The history of Aluvihara is traced back to the 3rd Century B.C in the reign of King Devanampiyatissa. It is believed that the King built the dagoba and planted the Bo sapling.
Ven. Dr. Inamaluwe Nandarathana Thera, the trustee of the Viharaya said that this October 8, 2007 Department of Agriculture, Peradeniya had inspected the tree and shifted a root to grow in another direction, avoiding a section of a rock. The Ven. Thera says that it started to grow thereafter and is fairly tall now.
There is a belief that the rock caves are the result of a massive landslide in the hill country. At present there are 13 rock caves. The Ven. Dr. Inamaluwe Nandarathana Thera had cleared three caves that were overgrown with shrubs and buried under soil just three years ago. He remembered seeing these buried rocks as a young child when he came to the temple premises. He used his own funds and cleared the caves.
One cave he explains as being the kitchen. There is a broken section of what he explained as a wall and the roof is black which he attributes to the soot. Now on Poya days people come to observe 'Sil' and meditate in these caves. He believes that there are still other hidden caves and hopes some day to locate and clear these as well.
To enter the Aluvihara one has to climb a number of steps. In the Viharaya is a rock cave with paintings and statues in it. The Ven. Dr. Inamaluwe Nandarathana Thera explained that the paintings are of 'Anothattha Vila' "Dahamsonda Jatakaya, Huridattha Jatakaya, "Maithri Bodhisattva' and a few others. In another section. the 'Vessantara Jatakaya' has been painted. At the entrance there is a "Makara Thorana', figures of 'Doratupala' , paintings of lions and flags with the sun and moon.
On inspecting a rock, there was a 'Bo' tree carved on it. Climbing another rock, carved there was a foot print (Sri Pathula) and shapes of two oil lamps. Just below this rock was a gap which was explained as a tunnel through which King Walagamba had escaped and gone into hiding.
In the 'Sangayana Lena (rock cave) there is a painting of the Maha Rahathan Theras writing the Tripitaka on talipot leaves.
The significance of Aluvihara is the writing of the Tripitaka in Pali (Buddhist scriptures - Vinaya Pitaka, Abhidhamma Pitaka and Sutra Pitaka). After the Buddha's 'Parinirvana' (passing away), the Buddha Dhamma (Buddha's preaching) was passed on from generation to generation, verbally (mukha paramparawa) by his pupils.
In the 1st Century B.C., during King Walagamba's time there had been a famine for 12 years which was known as 'Baminithiyasaya'. There was also a South Indian invasion at the same time. In addition, the Anuradhapura Mahavihara Bhikkhus were divided. The bhikkhus realised that these problems would be a danger to the Buddha Dhamma. Due to the famine, they had to eat yams, roots and leaves and underwent a difficult time. Under these conditions, memorising and repeating the Dhamma was difficult. Some went to India, others left Anuradhapura and about 60 Bhikkhus went to Malaya Rata which is said to be the hill country. They lived on the banks of the Mahaweli river under harsh conditions. They saw dead animals. The Theras were weak and realised that the Buddha Dhamma was in danger of being lost.
This cleared out cave was identified as the ‘kitchen’ mainly because of the soot found at the site
After surviving the twelve years and the return of King Walagamba from hiding after fourteen years, the bhikkhus who went to India and the hill country returned to Kallagama Janapadaya. At the Mandalaramaya they discussed and decided that they should write the 'Tripitaka' to preserve the Dhamma for future generations. However, they realised that Anuradhapura was not suitable for this purpose and decided on 'Aloka lena' in Mathula Janapadaya (Aluvihara in Matale).
They selected 500 Maha Theras for this purpose with Maha Thera Kunthagattha Tissa who was in Thuparama to guide them. They came to Aluvihara and with the patronage of Mathula Janapadaadipathi (a chief) wrote the Tripitaka in Pali.
Ven. Dr. Inamaluwe Nandarathana Thera stated that it is believed that one set of the Tripitaka is placed in a rock at Aluvihara, one in the Abhayagiri dagaba and the other was in the Library at Aluvihara. More than three years had been taken to complete the writing which was completed on a Vesak Poya day.
King Walagamba had commanded all viharayas in the island to organise a 'pahan pooja' (lighting of oil lamps) to mark the event. This became an annual event where a 'perahera'(procession) started from Rajamaha Kohon Viharaya to end at Aluviharaya. However, with time, this custom ceased.
In 1971, the Government Agent in Matale had discussions with the Ministry of Cultural Affairs and a Committee was formed to look into the historic and cultural aspects of Aluvihara. Thereafter it was declared an archaelogical heritage and protected area. This Committee approved the construction of two halls at the 'Pahatha Maluwa' for the use of worshippers.
In 1973, the 'Sangayana Perahera' recommenced to commemorate the writing of the Tripitaka and annually on the full moon Poya day of June, the perahera is conducted in Aluvihara, Matale.
It is on record that the scholar monk Buddhaghosa visited Aluvihara in the 5th century A.C. He read and checked on the commentaries of the Buddhist texts.
During the time of the Dutch, some Buddhist writings had been destroyed. Later in 1848 the British Army had invaded Aluvihara and burned and destroyed some manuscripts in the Library. However, the British Government had later restored the temple.
The present Viharadhipathy (Chief Incumbent) of the Aluvihara Rajamaha Viharaya is the Most Ven. Ethipola Medhankara Nayaka Thera. He invited an Ayurveda doctor and four others who knew how to write on talipot leaves and re-wrote the Tripitaka.
This took 10 years from 1981 to 1991. At present these talipot leaf manuscipts are placed in the library.
It is stated that King Maha Parakramabau of Polonnaruwa, King Nissanka Malla and King Sri Wijaya Rajasinha had preserved and renovated this most important religious and cultural Aluvihara Raja Maha Viharaya.
In more recent times there have been additions to enhance the beauty of the Aluviharaya. At the entrance a 'Makara Thorana’ and 'Athpavura' (a wall with elephants)has been constructed in 1986. The 'Sanghavasa' was renovated in 1997 with funds donated by a Korean Nayaka Thera.
Aludeniya Viharaya
This temple is located on the Kandy - Gampola road is said to be built by a person called Maayim Bandara during the reign of King Buvanekabahu IV of Gampola Kingdom.
Nothing of historical significance remains today in this temple except a wooden doorframe called "Ranbewa". This beautifully carved doorframe with floral vegetal designs with friezes of dancers, musicians, images of couples and flying Gansharvas is placed as the main entrance to the Vishnu Devale ( Shrine for Deity Vishnu) of the temple.
It is said that this door frame was brought here from the Royal Palace of king "Buwanekabahu IV. "This doorframe can be regarded as the earliest example of wood carving which has so far come to light in Sri Lanka.
According to an old document at Maninarama at Veligalla, a wooden door frame called "Ranbewa" was sent as a gift from Kotte to Gampola and it was deposited at a two storied building in Aludeniya Viharaya.
To reach the temple travel along the Kandy-Gampola Road untill you come to Veligalla. Turn right (if you are comming from Kandy side) and travel about a mile to reach the Aludeniya
This temple is located on the Kandy - Gampola road is said to be built by a person called Maayim Bandara during the reign of King Buvanekabahu IV of Gampola Kingdom.
Nothing of historical significance remains today in this temple except a wooden doorframe called "Ranbewa". This beautifully carved doorframe with floral vegetal designs with friezes of dancers, musicians, images of couples and flying Gansharvas is placed as the main entrance to the Vishnu Devale ( Shrine for Deity Vishnu) of the temple.
It is said that this door frame was brought here from the Royal Palace of king "Buwanekabahu IV. "This doorframe can be regarded as the earliest example of wood carving which has so far come to light in Sri Lanka.
According to an old document at Maninarama at Veligalla, a wooden door frame called "Ranbewa" was sent as a gift from Kotte to Gampola and it was deposited at a two storied building in Aludeniya Viharaya.
To reach the temple travel along the Kandy-Gampola Road untill you come to Veligalla. Turn right (if you are comming from Kandy side) and travel about a mile to reach the Aludeniya
Embakke Devale
Embekke Devale, famed for its elaborate woodcarvings, pillars and other structures, nestle in the Udu Nuwara. It lies close to Daulagala about eight miles from Kandy.
Enticing Wood carvings - The UNESCO has identified these marvellous but elaborate carvings on wooden pillars to be the finest products of woodcarvings to be found in any part of the world.
Many are the hoary legends that tell of the origins of this splendid devale. According to archaic documents and the epic Embekke Varnanawa composed by Delgahagoda Mudiyanse, it was built during the Gampola period of King Wickrema Bahu II (1371 AD). One of his consorts named Henakanda Biso Bandara, in association with a drummer named as Rangama, as told in a miraculous dream, is supposed to have built this Devale dedicated to God Kataragama in a superb three-storeyed building which is now no more.
The devale is in two segmented buildings, the Digge (Dancing Hall) and Drummers Hall (Hewasi Mandappaya). Among them that caught my fascination are the following ones.
The wooden capital pillars have assumed varied shapes moulded skilfully into these intricate wood carvings. The bottom square is octagonal with carvings, while its top terminates in a leaf emanating from square.
The other intricate but unique piece of woodcarvings rest on the Pecada.
Enticing woodcarvings are also carved on some beams, rafters, doorways, and doors as well. Among the best masterpieces on the capital pillars are thus: Hansa Puttuwa (entwined swans) double headed eagles, and entwined rope designs, mother breast-feeding child, soldier fighting on horseback, female dancing figures, wrestlers, women emanating from a vein, bird with human figure, combination of elephant-bull and combination of elephant-lion.
Among such wonderful carvings, what attracted me most was the elephant-bull carving and that of the elephant with its elongated trunk which is mystically manifested. When one covers with one's palm, the figure of the carving resembling part bull, the real figure of the elephant with elongated trunk is manifested, while when one does the same with that of the elephant there emerges like magic the figure of the bull!
The roof of the Embekke Devale bears some ingenuous revelations of classic carpentry masterpieces in fixing the rafters. The 'Madol Kurupuwa' is one of the finest examples of medieval carpentry excellence. It is a wooden pin (this Madol Kurupuwa) which holds together 26 rafters at the hipped end of the roof of the Digge of Embekke Devale.
Embekke Devale, famed for its elaborate woodcarvings, pillars and other structures, nestle in the Udu Nuwara. It lies close to Daulagala about eight miles from Kandy.
Enticing Wood carvings - The UNESCO has identified these marvellous but elaborate carvings on wooden pillars to be the finest products of woodcarvings to be found in any part of the world.
Many are the hoary legends that tell of the origins of this splendid devale. According to archaic documents and the epic Embekke Varnanawa composed by Delgahagoda Mudiyanse, it was built during the Gampola period of King Wickrema Bahu II (1371 AD). One of his consorts named Henakanda Biso Bandara, in association with a drummer named as Rangama, as told in a miraculous dream, is supposed to have built this Devale dedicated to God Kataragama in a superb three-storeyed building which is now no more.
The devale is in two segmented buildings, the Digge (Dancing Hall) and Drummers Hall (Hewasi Mandappaya). Among them that caught my fascination are the following ones.
The wooden capital pillars have assumed varied shapes moulded skilfully into these intricate wood carvings. The bottom square is octagonal with carvings, while its top terminates in a leaf emanating from square.
The other intricate but unique piece of woodcarvings rest on the Pecada.
Enticing woodcarvings are also carved on some beams, rafters, doorways, and doors as well. Among the best masterpieces on the capital pillars are thus: Hansa Puttuwa (entwined swans) double headed eagles, and entwined rope designs, mother breast-feeding child, soldier fighting on horseback, female dancing figures, wrestlers, women emanating from a vein, bird with human figure, combination of elephant-bull and combination of elephant-lion.
Among such wonderful carvings, what attracted me most was the elephant-bull carving and that of the elephant with its elongated trunk which is mystically manifested. When one covers with one's palm, the figure of the carving resembling part bull, the real figure of the elephant with elongated trunk is manifested, while when one does the same with that of the elephant there emerges like magic the figure of the bull!
The roof of the Embekke Devale bears some ingenuous revelations of classic carpentry masterpieces in fixing the rafters. The 'Madol Kurupuwa' is one of the finest examples of medieval carpentry excellence. It is a wooden pin (this Madol Kurupuwa) which holds together 26 rafters at the hipped end of the roof of the Digge of Embekke Devale.
Ambilla Raja Maha Viharaya
Ambilla Raja Maha Viharaya a virtual art gallery situated in isolation at the historic Sannas Kanda in Matale is considered to have been constructed during the time of king Walagamba.
It is in folklore that this fortunate place is protected by a king cobra. Elders say that the king cobra can be seen on every poya day by someone dressed in pure white clothes.
Ambilla Raja Maha Viharaya is known as ‘Ambariya’. Among the paintings here is the ‘Hasthi Panjariya’ which depicts both an elephant and a bull.
There is also a stone trap displaying the talents of stone carvers. This trap is retained by a very small stone. The huge stone cannot be rolled by anyone except the creator.
This place built as a safe haven for king Walagamaba has even been venerated by the Devas and the Brahmas according to folklore.
Ambilla Raja Maha Viharaya a virtual art gallery situated in isolation at the historic Sannas Kanda in Matale is considered to have been constructed during the time of king Walagamba.
It is in folklore that this fortunate place is protected by a king cobra. Elders say that the king cobra can be seen on every poya day by someone dressed in pure white clothes.
Ambilla Raja Maha Viharaya is known as ‘Ambariya’. Among the paintings here is the ‘Hasthi Panjariya’ which depicts both an elephant and a bull.
There is also a stone trap displaying the talents of stone carvers. This trap is retained by a very small stone. The huge stone cannot be rolled by anyone except the creator.
This place built as a safe haven for king Walagamaba has even been venerated by the Devas and the Brahmas according to folklore.
Ambuluwawa - Biodiversity Complex
Some millions of years ago Sri Lanka was a part of the Indian peninsula and was connected to Godwanaland. Later it was pushed away towards north as an island. According to the Rama-Ravana legend Talaimannar strait is the location where Hanuma built his bridge to connect Sri Lanka with South India . This was the place which connected Sri Lanka with India from time to time. Sri Lanka lost this geographical connection some thousands of years ago but it has resulted in creating a rich biodiversity here comprising a large population of fauna and flora.
Sri Lanka is considered to be the country in Asia which has the richest biodiversity in a single area. Biodiversity in this country spreads through a wider range of area as a result of its inter relationship with Indian peninsula. Significance of living beings, variety of forests and the natural freshness of the soil have created the bio land environment inherited to Sri Lanka and the mid country hills occupy a significant place in the fonnation of biodiversity. There are planes in the South-west area. There are rivers in the mid hill country, which receive their flowing water from the South-west monsoon rains and connection rains. The area is thickly vegetated too. Large streams and almost all the main rivers starting trom mid hill country can be seen in the South Western side of the hill country. Water basis as well as the fertile soil, comfortable treeze that blows through the wann rays of the sun - all these are the results of the biodiversity in the mid country .
Some millions of years ago Sri Lanka was a part of the Indian peninsula and was connected to Godwanaland. Later it was pushed away towards north as an island. According to the Rama-Ravana legend Talaimannar strait is the location where Hanuma built his bridge to connect Sri Lanka with South India . This was the place which connected Sri Lanka with India from time to time. Sri Lanka lost this geographical connection some thousands of years ago but it has resulted in creating a rich biodiversity here comprising a large population of fauna and flora.
Sri Lanka is considered to be the country in Asia which has the richest biodiversity in a single area. Biodiversity in this country spreads through a wider range of area as a result of its inter relationship with Indian peninsula. Significance of living beings, variety of forests and the natural freshness of the soil have created the bio land environment inherited to Sri Lanka and the mid country hills occupy a significant place in the fonnation of biodiversity. There are planes in the South-west area. There are rivers in the mid hill country, which receive their flowing water from the South-west monsoon rains and connection rains. The area is thickly vegetated too. Large streams and almost all the main rivers starting trom mid hill country can be seen in the South Western side of the hill country. Water basis as well as the fertile soil, comfortable treeze that blows through the wann rays of the sun - all these are the results of the biodiversity in the mid country .
Ampitiya Purana Rajamaha Viharaya
This ancient temple lies 25kms away from Badulla on the hills of Namunukula.
This ancient temple lies 25kms away from Badulla on the hills of Namunukula.
Arankele Forest Monastery
If you are looking for a haven of peace and quietude - why not spend the day at Arankele. Its green sylvan surroundings will relax and refresh you completely.
But this was never meant to be a pleasure park. On the contrary it was the site of an ancient forest monastery - the austere abode of a sect of recluse monks who had been attracted to this site because of its very isolation and seclusion. Today it is a celebrated archaeological site containing the ruins of the ancient forest monastery.
The monks who dwelt here were called Pansukulika. Pansukulika means 'rag-robes' and refers to a vow taken by these monks to wear only robes made from rags. They observed extreme austerity and they lived in caves and in monasteries in mountains and forests and their piety and austere way of life were greatly admired by the people.
The monastaries in which they dwelt are now known as padhanaghara pirivenas.
A principal feature found at the padhanaghara pirivenas of the pansukulika are the double platform buildings. These are raised platforms formed by retaining walls of massive stone, found in pairs and linked together by a stone bridge. Access to the building is from either side of the stone bridge by two short flights of steps in the centre and between the two platforms. The balustrades and guard stones are devoid of ornamentation and simple in style.
Another special characteristic of these buildings is that they were surrounded by water troughs believed to keep the interior of the building cool. There are several such buildings at Arankele. Evidence of such buildings are also found at Ritigala, and Mihintale.
It is not known with any certainty what the function of these double platforms was. Scholars believe that they were used for meditation, ceremonies and teaching.
The building at the entrance of the Arankele site has been identified as a Jantagara or hot water bath. Amongst the other ruins that have been identified are meditating promenades ponds and winding pathways.
Sunil, an Archaeology Department worker at the site showed us around . According to him there are three bathing ponds, of which only one is completely restored.
Source : www.info.lk
The site also had a number of paved ambulatories some of which are believed to have been roofed. These paths rise in an easy gradient -- sometimes a few steps at a time. These were paths that once were walked upon by the ancient arahats in deep meditation.
Following in their footsteps centuries after Sunil led our way and we came across a perfectly circular round-about paved with stonee. These round- abouts were built so that the arahats walking deep in meditation might not collide with each other, we were told.
Sunil also stopped to show us three ancient wells believed to have been dug by the Arahats themselves and which are still in use by meditating Buddhist monks of the Arankale Maliyadeva Senasana which adjoins the archaeological site.
Now Sunil was leading us along the brick laid pathway through a canopy of forest greens; trees - mighty giants, dramatic creepers climbing high or hanging low, insects and butterflies of strange colours, and, of course, birds , birds and birds - the holy environs resonating with their songs.
At the end of the path beside a small clearing nestled a small rock cave which had been fashioned into a three roomed little abode. The entrance was through a wooden door which was a replica of the original.
Parts of the original stone door frame were to be seen fallen on the side. By the entrance door were two low steps flanked by a quaint miniature balustrade and stone guard stones but devoid of sculpture or other decorations. From the entrance hall two doors opened into two rooms on either side Each room contained a window opening to the front and a stone slab bed.
This is where Arahat Maliyadeva had dwelt and meditated several centuries ago. This was his holy abode surrounded by the forest, wild animals, birds reptiles and insects. Sunil also pointed to a slab of granite that was lying on a side which had had been used as a portico over the doorway he said.
The buildings of this forest hermitage it was observed were without any form of decoration Also significant was the absence of stupas, shrines identified with the Bo - tree, or images. All this was in keeping with the severe simplicity and austere religious practices which ruled the lives of these monks, and with their aim to revive the way of life led by the Buddha and his disciples after his Enlightenment.
The only concession to decoration is usually found in the urinal stone.
The purpose of decorated urinal stones is a matter of speculation. It is suggested by scholars that they represent the architectural and ritualistic excesses of the orthodox monastic chapters to which the pansukulika were opposed, and the act of urination was for them a symbolic act of dissociation.
If you are looking for a haven of peace and quietude - why not spend the day at Arankele. Its green sylvan surroundings will relax and refresh you completely.
But this was never meant to be a pleasure park. On the contrary it was the site of an ancient forest monastery - the austere abode of a sect of recluse monks who had been attracted to this site because of its very isolation and seclusion. Today it is a celebrated archaeological site containing the ruins of the ancient forest monastery.
The monks who dwelt here were called Pansukulika. Pansukulika means 'rag-robes' and refers to a vow taken by these monks to wear only robes made from rags. They observed extreme austerity and they lived in caves and in monasteries in mountains and forests and their piety and austere way of life were greatly admired by the people.
The monastaries in which they dwelt are now known as padhanaghara pirivenas.
A principal feature found at the padhanaghara pirivenas of the pansukulika are the double platform buildings. These are raised platforms formed by retaining walls of massive stone, found in pairs and linked together by a stone bridge. Access to the building is from either side of the stone bridge by two short flights of steps in the centre and between the two platforms. The balustrades and guard stones are devoid of ornamentation and simple in style.
Another special characteristic of these buildings is that they were surrounded by water troughs believed to keep the interior of the building cool. There are several such buildings at Arankele. Evidence of such buildings are also found at Ritigala, and Mihintale.
It is not known with any certainty what the function of these double platforms was. Scholars believe that they were used for meditation, ceremonies and teaching.
The building at the entrance of the Arankele site has been identified as a Jantagara or hot water bath. Amongst the other ruins that have been identified are meditating promenades ponds and winding pathways.
Sunil, an Archaeology Department worker at the site showed us around . According to him there are three bathing ponds, of which only one is completely restored.
Source : www.info.lk
The site also had a number of paved ambulatories some of which are believed to have been roofed. These paths rise in an easy gradient -- sometimes a few steps at a time. These were paths that once were walked upon by the ancient arahats in deep meditation.
Following in their footsteps centuries after Sunil led our way and we came across a perfectly circular round-about paved with stonee. These round- abouts were built so that the arahats walking deep in meditation might not collide with each other, we were told.
Sunil also stopped to show us three ancient wells believed to have been dug by the Arahats themselves and which are still in use by meditating Buddhist monks of the Arankale Maliyadeva Senasana which adjoins the archaeological site.
Now Sunil was leading us along the brick laid pathway through a canopy of forest greens; trees - mighty giants, dramatic creepers climbing high or hanging low, insects and butterflies of strange colours, and, of course, birds , birds and birds - the holy environs resonating with their songs.
At the end of the path beside a small clearing nestled a small rock cave which had been fashioned into a three roomed little abode. The entrance was through a wooden door which was a replica of the original.
Parts of the original stone door frame were to be seen fallen on the side. By the entrance door were two low steps flanked by a quaint miniature balustrade and stone guard stones but devoid of sculpture or other decorations. From the entrance hall two doors opened into two rooms on either side Each room contained a window opening to the front and a stone slab bed.
This is where Arahat Maliyadeva had dwelt and meditated several centuries ago. This was his holy abode surrounded by the forest, wild animals, birds reptiles and insects. Sunil also pointed to a slab of granite that was lying on a side which had had been used as a portico over the doorway he said.
The buildings of this forest hermitage it was observed were without any form of decoration Also significant was the absence of stupas, shrines identified with the Bo - tree, or images. All this was in keeping with the severe simplicity and austere religious practices which ruled the lives of these monks, and with their aim to revive the way of life led by the Buddha and his disciples after his Enlightenment.
The only concession to decoration is usually found in the urinal stone.
The purpose of decorated urinal stones is a matter of speculation. It is suggested by scholars that they represent the architectural and ritualistic excesses of the orthodox monastic chapters to which the pansukulika were opposed, and the act of urination was for them a symbolic act of dissociation.
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